Of the morality of the fourth commandment as still in force to bind Christians…Of the morality of the fourth commandement as still in force to binde Christians…

I appeal to every Christian conscience, whether the sanctifying of this day as holy to the Lord, ought not by more then probable, yea even by necessary reason, come in place of the sanctifying of the seventh day as an holy rest to the Lord in the days of old. Otherwise we should have two different days in the week, the one called the Lords Day, the other the Lords holy Day; or no holy day at all though we have the Lords Day. Lastly consider the very definition of a thing probable, which Aristotle makes to be such as seems so in the judgement of most, or in the judgement of most of the wisest, or of some few provided they are wiser then the rest; but the sanctifying of the first day of the week to the Lord, that is, the Lords Day to the Lord, hath seemed fit not to some of the wisest only in the Church of God, but to all, even to all the Apostles, yea and Evangelists and Pastors, and teachers in their days and to the whole Church, for 1600. years since; and shall we call the reason moving them hereunto only probable? 2. yet all ⟨p. 97⟩this is but a posteriori, which yet for the evidence of it, I presume most sufficient for the convicting of every sober & Christian conscience of that truth, to the demonstration whereof it tends; I come to give a reason hereof à priori. The first creation in the wisdom of God (who proceeds not merely according unto probable reason) drew after it a Sabbath day, the seventh day where on God rested. But if God vouchsafeth us a new creation in the same congruity, may we not justly expect a new Sabbath? Now, the Apostle tells us plainly, that old things are passed away, and that all things are become new, 2 Cor. 5. 17. and this he brings in upon showing what Christ hath deserved at our hands, in as much as he died for us, and rose again, vers. 15. the end whereof was this, that he might be Lord both of quick and dead, Rom. 14. 9. and concludes, that whosoever is in Christ, is a new creature, 2 Cor. 5. 17. And how are we in Christ, but by faith? Gal. 2. 20. And what is the object of this our faith? let the same Apostle answer us, If thou confess with the mouth the Lord Jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved: so that this faith in Christs resurrection, is to us the beginning of a new creature. And Christs resurrection Sedulius calls nascentis mundi primordium.